are like an epitome of the life of
those who are truly treading the path which leads to higher things. Whatever differences
are to be found in the various presentations of the Esoteric Doctrine, as in every
age it donned a fresh garment, different both in hue and texture to that which
preceded; yet in every one of them we find the fullest agreement upon one point
-- the road to spiritual development. One only inflexible rule has been ever binding
upon the neophyte, as it is binding now -- the complete subjugation of
the lower nature by the higher. From the Vedas and Upanishads (Upanishats) to
the recently published Light on the Path, search as we may through the
bibles of every race and cult, we find but one only way, -- hard, painful, troublesome,
by which men can gain the true spiritual insight. And how can it be otherwise,
since all religions and all philosophies are but the variants of the first teachings
of the One Wisdom, imparted to men at the beginning of the cycle by the Planetary
Spirit?
The true Adept, the developed man, must, we are always told, become
-- he cannot be made. The process is therefore one of growth through evolution,
and this must necessarily involve a certain amount of pain.
The main cause of pain lies in our perpetually seeking the permanent in the
impermanent, and not only seeking, but acting as if we had already found the
unchangeable in a world of which the one certain quality we can predicate is
constant change; and always, just as we fancy we have taken a firm hold upon
the permanent, it changes within our very grasp, and pain results.
Again, the idea of growth involves also the idea of disruption: the inner being
must continually burst through its confining shell or encasement, and such a
disruption must also be accompanied by pain, not physical but mental and intellectual.
And this is how it is, in the course of our lives, the trouble that comes upon
us is always just the one we feel to be the hardest that could possibly happen
-- it is always the one thing we feel we cannot possibly bear. If we look at
it from a wider point of view, we shall see that we are trying to burst through
our shell at its one vulnerable point; that our growth, to be real growth, and
not the collective result of a series of excrescence, must progress evenly throughout,
just as the body of a child grows, not first the head and then a hand, followed
perhaps by a leg, but in all directions at once, regularly and imperceptibly.
Man's tendency is to cultivate each part separately, neglecting the others in
the meantime -- every crushing pain is caused by the expansion of some neglected
part, which expansion is rendered more difficult by the effects of the cultivation
bestowed elsewhere.
Evil is often the result of over-anxiety, and men are always trying to do too
much, they are not content to leave well alone, to do always just what the occasion
demands and no more; they exaggerate every action and so produce karma to be
worked out in a future birth.
One of the subtlest forms of this evil is the hope and desire of reward. Many
there are who, albeit often unconsciously, are yet spoiling all their efforts
by entertaining this idea of reward, and allowing it to become an active factor
in their lives, and so leaving the door open to anxiety, doubt, fear, despondency
-- failure.
The goal of the aspirant for spiritual wisdom is entrance upon a higher plane
of existence; he is to become a new man, more perfect in every way than he is
at present, and if he succeeds, his capabilities and faculties will receive
a corresponding increase of range and power, just as in the visible world we
find that each stage in the evolutionary scale is marked by increase of capacity.
This is how it is that the Adept becomes endowed with marvellous powers that
have been so often described, but the main point to be remembered is, that these
powers are the natural accompaniments of existence on a higher plane of evolution,
just as the ordinary human faculties are the natural accompaniments of existence
on the ordinary human plane.
Many persons seem to think that adeptship is not so much the result of radical
development as of additional construction; they seem to imagine that an Adept
is a man, who, by going through a certain plainly defined course of training,
consisting of minute attention to a set of arbitrary rules, acquires first one
power and then another; and, when he has attained a certain number of these
powers is forthwith dubbed an adept. Acting on this mistaken idea, they fancy
that the first thing to be done towards attaining adeptship is to acquire "powers"--clairvoyance
and the power of leaving the physical body and travelling to a distance are
among those which fascinate the most.
To those who wish to acquire such powers for their own private advantage, we
have nothing to say; they fall under the condemnation of all who act for purely
selfish ends. But there are others, who, mistaking effect for cause, honestly
think that the acquirement of abnormal powers is the only road to spiritual
advancement. These look upon our Society as merely the readiest means to enable
them to gain knowledge in this direction, considering it as a sort of occult
academy, an institution established to afford facilities for the instruction
of would-be miracle-workers. In spite of repeated protests and warnings, there
are some minds in whom this notion seems ineradicably fixed, and they are loud
in their expressions of disappointment when they find that what had been previously
told them is perfectly true; that the Society was founded to teach no new and
easy paths to the acquisition of "powers"; and that its only mission is to rekindle
the torch of truth, so long extinguished for all but the very few, and to keep
that truth alive by the formation of a fraternal union of mankind, the only
soil in which the good seed can grow. The Theosophical Society does indeed desire
to promote the spiritual growth of every individual who comes within its influence,
but its methods are those of the ancient Rishis (Rshis) , its tenets those of
the oldest Esotericism; it is no dispenser of patent nostrums composed of violent
remedies which no honest dealer would dare to use.
In this connection we would warn all our members, and others who are seeking
spiritual knowledge, to beware of persons offering to teach them easy methods
of acquiring psychic gifts; such gifts (laukika) are indeed comparatively
easy of acquirement by artificial means, but fade out as soon as the nerve-stimulus
exhausts itself. The real seership and Adeptship which is accompanied by true
psychic development (lokothra) (sometimes lokottara) , once reached,
is never lost.
It appears that various societies have sprung into existence since the foundation
of the Theosophical Society, profiting by the interest the latter has awakened
in matters of psychic research, and endeavouring to gain members by promising
them easy acquirement of psychic powers. In India we have long been familiar
with the existence of hosts of sham ascetics of all descriptions, and we fear
that there is fresh danger in this direction, here, as well as in Europe and
America. We only hope that none of our members, dazzled by brilliant promises,
will allow themselves to be taken in by self-deluded dreamers, or, it may be,
wilful deceivers.
To show that some real necessity exists for our protests and warnings, we may
mention that we have recently seen, enclosed in a letter from Benares, copies
of an advertisement put forth by a so-called "Mahatma." He calls for "eight
men and women who know English and any of the Indian vernaculars well"; and
concludes by saying that "those who want to know particulars of the work and
the amount of pay" should apply to his address, with enclosed
postage stamps! Upon the table before us lies a reprint of "The Divine Pymander,"
published in England last year, and which contains a notice to "Theosophists
who may have been disappointed in their expectations of Sublime Wisdom being
freely dispensed by HINDOO MAHATMAS"; cordially inviting
them to send in their names to the Editor, who will see them, "after a short
probation," admitted into an Occult Brotherhood who "teach freely and
WITHOUT RESERVE all they find worthy to receive." Strangely
enough, we find in the very volume in question Hermes Trismegistus saying:
"For this only, O Son, is the way to Truth, which our progenitors
traveled in; and by which making their journey, they a length attained to the
good. It is a venerable way and plain, but hard and difficult for the soul to
go in that is in the body.
"Werefore we must look warily to such kind of people, that being in
ignorance they may be less evil for fear of that which is hidden and secret."
It is perfectly true that some Theosophists have been (through nobody's fault
but their own) greatly disappointed because we have offered them no short cut
to Yoga Vidya, and there are others who wish for practical work. And, significantly
enough, those who have done least for the Society are loudest in fault-finding.
Now, why do not these persons and all our members who are able to do so, take
up the serious study of mesmerism? Mesmerism has been called the Key to the
Occult Sciences, and it has this advantage that it offers peculiar opportunities
for doing good to mankind. If in each of our branches we were able to establish
a homeopathic dispensary with the addition of mesmeric healing, such as has
already been done with great success in Bombay, we might contribute towards
putting the science of medicine in this country on a sounder basis, and be the
means of incalculable benefit to the people at large.
There are others of our branches, besides the one at Bombay, that have done
good work in this direction, but there is room for infinitely more to be done
than has yet been attempted. And the same is the case in the various other departments
of the Society's work. It would be a good thing if the members of each branch
would put their heads together and seriously consult as to what tangible steps
they can take to further the declared objects of the Society. In too many cases
the members of the Theosophical Society content themselves with a somewhat superficial
study of its books, without making any real contribution to its active work.
If the Society is to be a power for good in this and other lands, it can only
bring about this result by the active cooperation of every one of its members,
and we would earnestly appeal to each of them to consider carefully what possibilities
of work are within his power, and then to earnestly set about carrying them
into effect. Right thought is a good thing, but thought alone does not count
for much unless it is translated into action. There is not a single member in
the Society who is not able to do something to aid the cause of truth
and universal brotherhood; it only depends on his own will, to make that something
an accomplished fact.